A Review of the Popular and Scholarly Accounts of Donald Trump's White
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Culture Wars' Reloaded: Trump, Anti-Political Correctness and the Right's 'Free Speech' Hypocrisy
The 'Culture Wars' Reloaded: Trump, Anti-Political Correctness and the Right's 'Free Speech' Hypocrisy Dr. Valerie Scatamburlo-D'Annibale University of Windsor, Windsor, Ontario, Canada Abstract This article explores how Donald Trump capitalized on the right's decades-long, carefully choreographed and well-financed campaign against political correctness in relation to the broader strategy of 'cultural conservatism.' It provides an historical overview of various iterations of this campaign, discusses the mainstream media's complicity in promulgating conservative talking points about higher education at the height of the 1990s 'culture wars,' examines the reconfigured anti- PC/pro-free speech crusade of recent years, its contemporary currency in the Trump era and the implications for academia and educational policy. Keywords: political correctness, culture wars, free speech, cultural conservatism, critical pedagogy Introduction More than two years after Donald Trump's ascendancy to the White House, post-mortems of the 2016 American election continue to explore the factors that propelled him to office. Some have pointed to the spread of right-wing populism in the aftermath of the 2008 global financial crisis that culminated in Brexit in Europe and Trump's victory (Kagarlitsky, 2017; Tufts & Thomas, 2017) while Fuchs (2018) lays bare the deleterious role of social media in facilitating the rise of authoritarianism in the U.S. and elsewhere. Other 69 | P a g e The 'Culture Wars' Reloaded: Trump, Anti-Political Correctness and the Right's 'Free Speech' Hypocrisy explanations refer to deep-rooted misogyny that worked against Hillary Clinton (Wilz, 2016), a backlash against Barack Obama, sedimented racism and the demonization of diversity as a public good (Major, Blodorn and Blascovich, 2016; Shafer, 2017). -
Donald Trump Shoots the Match1 Sharon Mazer
Donald Trump Shoots the Match1 Sharon Mazer The day I realized it can be smart to be shallow was, for me, a deep experience. —Donald J. Trump (2004; in Remnick 2017:19) I don’t care if it’s real or not. Kill him! Kill him! 2 He’s currently President of the USA, but a scant 10 years ago, Donald Trump stepped into the squared circle, facing off against WWE owner and quintessential heel Mr. McMahon3 in the “Battle of the Billionaires” (WrestleMania XXIII). The stakes were high. The loser would have his head shaved by the winner. (Spoiler alert: Trump won.) Both Trump and McMahon kept their suits on—oversized, with exceptionally long ties—in a way that made their heads appear to hover, disproportionately small, over their bulky (Trump) and bulked up (McMahon) bodies. As avatars of capitalist, patriarchal power, they left the heavy lifting to the gleamingly exposed, hypermasculinist bodies of their pro-wrestler surrogates. McMahon performed an expert heel turn: a craven villain, egging the audience to taunt him as a clueless, elitist frontman as he did the job of casting Trump as an (unlikely) babyface, the crowd’s champion. For his part, Trump seemed more mark than smart. Where McMahon and the other wrestlers were working around him, like ham actors in an outsized play, Trump was shooting the match: that is, not so much acting naturally as neglecting to act at all. He soaked up the cheers, stalked the ring, took a fall, threw a sucker punch, and claimed victory as if he (and he alone) had fought the good fight (WWE 2013b). -
Opening a Dialogue Between Cultural Conservatism and Modernism MICHAELS
Opening a Dialogue between Cultural Conservatism and Modernism MICHAELS. ROTH theme that by now has become more than a little familiar to readers of A democracy is the conflict between cultural conservatism and modernism. The former is often a vehicle for the defense of tradition; its chief concern is not "high" or "elite" culture, but the more popular beliefs and practices of commun ity life. The protection and cultivation of these beliefs and practices is figured as politically progressive-progress here signifying the reinvigoration of the values people hold in common in opposition to the brutal march of development. From the perspective of the cultural conservative, the modernist serves the ideology of this development insofar as he celebrates the new at the expense of the accepted, and insofar as he thinks of culture-or makes cultural products-in a form that speaks to a very small elite of culture consumers who have passed through an education/ initiation to which most people do not have access. From the point of view of the modernist, the cultural conservative is necessary to defend forms of expression that are in decline, if not anachronistic. The defender of tradition may simply be viewed as "anticulture," since culture is assimilated by the modernist to the cultivation of innovation. The defender of a community's beliefs and practices is either naive or in bad faith: he celebrates community life without really participating in it; defends a faith without sharing in it the way other believers do. Despite their mutual antagonism, the cultural conservative and the modernist do share some of the same presuppositions and goals. -
Introduction
Introduction Philip E. Steinberg In the weeks leading up to the 2016 US presidential election, Political Geography received two unsolicited guest editorials opining on the surging popularity of Donald Trump and, more broadly, the movement that he represented. In one editorial, Banu Gökariksel and Sara Smith associated the Trump phenomenon with the reassertion of a masculinist politics wherein the violent, white, male body is seen as the normative political figure. In the other, Sam Page and Jason Dittmer also focused on the embodied nature of Trump’s popularity, but they locate this in a complicated system in which oppositional tendencies also have momentum, and thus they end their editorial with a fairly optimistic assertion about the ways in which the openings made possible by Trump might lead to a counter-revolution of sorts, wherein the antinomies that increasingly characterise politics in the United States (and elsewhere) are overthrown. After the election, we received two more unsolicited guest editorials reflecting on the topic. In one, Alan Ingram paired the Trump election with Brexit referendum that had been held five months earlier, and places both within an analytical framework inspired by the Deleuzian concept of the ‘machine’. In the second editorial, Natalie Koch took a step back from the election to avert her gaze away from Trump and toward the ways in which critical pundits and scholars were understanding Trump as bringing ‘authoritarianism’ to the United States. While Koch did not necessarily disagree with the analysis of Trump’s rule as ‘authoritarian’ she noted how surprise about his popularity was rooted in a lingering American exceptionalism that clouded the analysis of the left and well as the right. -
Mapping out the Trump Era
Mapping Out the Trump Era Drew Angerer/Getty Images Mapping Out the Trump Era Researcher’s Note: In the wake of the election of Donald Trump as the next United States president, the media has been saturated with noise about what it all means. In this report, which adds to our coverage of the issue, we show that media bloviation aside, geopolitics trumps politics. The Trump Presidency and Geopolitical Realities 3 Considering Populism in the Wake of Brexit and Trump 7 The Role of Populism and the Media in Trump’s Election 12 Looking at the Map to Understand the World After Election Day 15 Understanding America’s Global Role in the Age of Trump 18 Manufacturing: A Campaign Promise That Cannot Be Kept 22 The Trump Doctrine: A Work in Progress 25 Taiwan, Trump and a Telephone 30 This report cannot be shared or copied without express permission from Stratfor. ANTON BALAZH/Shutterstock The Trump Presidency and Geopolitical Realities We hear all the time about how the world “should” won’t bury you in academic pretension or require a work. Self-proclaimed liberals and conservatives, fancy algorithm to model. But its simplicity doesn’t Keynesians and Reaganites, humanists and hawks, make it any less powerful. When you boil down the globalists and nationalists have crammed the air- frothy mixture of ideas, personalities and emotions waves and filled our Twitter feeds with policy pre- that have bubbled up over the past year, what is scriptions, promoting their worldview while scorning left are some fairly obvious answers on how we others’. -
Are Cultural and Economic Conservatism Positively Correlated? a Large-Scale Cross-National Test
B.J.Pol.S. 49, 1045–1069 Copyright © Cambridge University Press, 2017 doi:10.1017/S0007123417000072 First published online 30 May 2017 Are Cultural and Economic Conservatism Positively Correlated? A Large-Scale Cross-National Test ARIEL MALKA, YPHTACH LELKES AND CHRISTOPHER J. SOTO* The right–left dimension is ubiquitous in politics, but prior perspectives provide conflicting accounts of whe- ther cultural and economic attitudes are typically aligned on this dimension within mass publics around the world. Using survey data from ninety-nine nations, this study finds not only that right–left attitude organization is uncommon, but that it is more common for culturally and economically right-wing attitudes to correlate negatively with each other, an attitude structure reflecting a contrast between desires for cultural and economic protection vs. freedom. This article examines where, among whom and why protection–freedom attitude organization outweighs right–left attitude organization, and discusses the implications for the psychological bases of ideology, quality of democratic representation and the rise of extreme right politics in the West. Keywords: public opinion; political ideology; political attitude constraint; political psychology; comparative politics The right–left ideological dimension is a fundamental feature of politics in many nations around the world.1 This article examines the relationship between two preference dimensions that are widely recognized as central to ideological differences between the right and left: the economic -
Evolutionary Foundations of Political Ideology 1
Running head: EVOLUTIONARY FOUNDATIONS OF POLITICAL IDEOLOGY 1 The dual evolutionary foundations of political ideology Scott Claessens1 Kyle Fischer1 Ananish Chaudhuri2,3 Chris G. Sibley1 Quentin D. Atkinson1,4 1School of Psychology, University of Auckland, New Zealand 2Department of Economics, University of Auckland, New Zealand 3CESIfo, Poschingerstrasse 5 81679 Munich, Germany 4Max Planck Institute for the Science of Human History, Jena, Germany Corresponding author: Quentin D. Atkinson School of Psychology University of Auckland Auckland, 1010 New Zealand Email: [email protected] ORCID linked to account on Manuscript Tracking System EVOLUTIONARY FOUNDATIONS OF POLITICAL IDEOLOGY 2 1 Abstract 2 What determines our views on taxation and crime, healthcare and religion, welfare and 3 gender roles? And why do opinions about these seemingly disparate aspects of our social 4 lives coalesce the way they do? Research over the last 50 years has suggested that political 5 attitudes and values around the globe are shaped by two ideological dimensions, often 6 referred to as economic and social conservatism. However, it remains unclear why this 7 ideological structure exists. Here, we highlight the striking concordance between these two 8 dimensions of ideology and two key aspects of human sociality: cooperation and group 9 conformity. Humans cooperate to a greater degree than our great ape relatives, paying 10 personal costs to benefit others. Humans also conform to group-wide social norms and punish 11 norm violators in interdependent, culturally marked groups. Together, these two shifts in 12 sociality are posited to have driven the emergence of large-scale complex human societies. 13 We argue that fitness trade-offs and behavioural plasticity have maintained strategic 14 individual differences in both cooperation and group conformity, naturally giving rise to the 15 two dimensions of political ideology. -
How People Make Sense of Trump and Why It Matters for Racial Justice
ӹ This article was published in the Journal of Contemporary Rhetoric in text-only form (download original) as part of a special issue on white supremacy in the age of Trump. This is a multimedia version of the article, with pages keyed to the version of record for easy citation, including the two appendices. ӹ APA: Penman, W., Cloud, D. (2018). How people make sense of Trump and why it matters for racial justice. Journal of Contemporary Rhetoric, 8(1-2), pp. 107-136. How People Make Sense of Trump and Why It Matters for Racial Justice Will Penman*, Doug Cloud† Abstract Scholars, journalists, pundits and others have criticized the racist, anti-queer, anti-Semitic, Islamophobic, and xenophobic rhetoric that pervades the Trump campaign and presidency. At the same time, commentators have expended a vast number of words analyzing Trump’s character: why does he do the things he does? We ask, how do the latter (analyses of Trump’s character) help explain the former (Trump’s racist statements)? Through a close rhetorical analysis of 50 diverse examples of Trump criticism, we reveal four prevailing characterizations or “archetypes” of Trump: Trump the Acclaim-Seeker, Trump the Sick Man, Trump the Authoritarian, and Trump the Idiot. Each archetype explains Trump’s racism in a different way, with significant consequences for social critique. For example, the Trump the Idiot archetype dismisses his racist statements as a series of terrible gaffes, whereas Trump the Authoritarian explains them as an actualization of white supremacy. We trace the benefits and tradeoffs of each archetype for resisting white supremacy. -
Cultures of Conservatism in the United States and Western Europe Between the 1970S and 1990S Conference Report German Historical Institute London Bulletin, Vol 40, No
German Historical Institute London BULLETIN ISSN 0269-8552 Tobias Becker, Anna von der Goltz, and Martina Steber: Cultures of Conservatism in the United States and Western Europe between the 1970s and 1990s Conference Report German Historical Institute London Bulletin, Vol 40, No. 1 (May 2018), pp175-181 CONFERENCE REPORTS Cultures of Conservatism in the United States and Western Europe be tween the 1970s and 1990s . Conference organized by Martina Steber (Institute for Contemporary History Munich –Berlin), Anna von der Goltz (Georgetown University, Washington, DC), and Tobias Becker (German Historical Institute London), and held at the GHIL on 14–16 September 2017. The decades from the 1970s to the 1990s are often seen as a time of revolutionary change triggered by economic crises, in which the par - ameters and conditions for our present times were set. Conservatism looms large in this narrative; after all, the Reagan and Thatcher gov - ernments in the United States and in Britain respectively implement - ed economic and social policies that fundamentally changed the wel - fare state economies of the boom years. Conservatism is therefore often interpreted as neo-liberalism in conservative guise, as the defining political ideology of finance capitalism. However, conser - vatism was a much more diverse phenomenon than these interpreta - tions suggest. While economics and politics were certainly crucial in the fashioning of a new conservatism in Western Europe and the United States, conservatism was also a diverse cultural phenomenon, which is not adequately reflected in historical research to date. The conference ‘Cultures of Conservatism in the United States and Western Europe between the 1970s and 1990s’ addressed this omis - sion by questioning the primacy of economics and debating alterna - tive interpretations of this age of change. -
Tough Liberalism
Assessments The Human Development Report and Cultural Liberty: Tough Liberalism Jan Nederveen Pieterse Human Development Report 2004: Cultural Liberty in Today’s Diverse World. New York: United Nations Development Programme. xiv + 285 pp. In view of the political spillover of ethnic and religious movements — as in former Yugoslavia, Iraq, Afghanistan and several Muslim countries — the policy relevance of the cultural dimensions of development is increasingly prominent. So it is no wonder that this should play a large part in a Human Development Report devoted to culture; in fact, this Report addresses this theme head on. As its title indicates, this Report deals not merely with cultural diversity but with cultural liberty which, it argues, is its novel contribution to the debate. Liberty or freedom is the Report’s leitmotiv: ‘If what is ultimately important is cultural liberty, then the valuing of cultural diversity must take a contingent and conditional form. Much will depend on how that diversity is brought about and sustained’ (p. 16). In often paraphrased wording it adopts ‘a freedom-based defence of cultural diversity’ (p. 23). From this premise follows a critique of cultural conservatism: Being born in a particular cultural milieu is not an exercise of freedom — quite the contrary. It becomes aligned to cultural liberty only if the person chooses to continue to live within the terms of that culture, and does so having had the opportunity of considering other alter- natives. The central issue in cultural liberty is the capability of people to live as they would choose, with adequate opportunity to consider other options. -
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Questioning America Again Yerim Kim, Yonsei University Chang Sei-jin. Sangsangdoen America: 1945 nyǒn 8wol ihu Hangukui neisǒn seosanǔn ǒtteoke mandǔleogǒtnǔnga 상상된 아메리카: 1945년 8월 이후 한국의 네이션 서사는 어 떻게 만들어졌는가 [Imagined America: How national narratives of Korea have been constructed since August 1945]. Seoul: Purǔn Yeoksa, 2012. In his analysis of the meaning and impact of America in postwar Japan, Shunya Yoshimi proposed an interpretive framework of “America as desire and violence,” demonstrating the dual role of the United States as object of desire and agent of violence in the Americanization of postwar Japan. This research framework is also useful when investigating what America represented to East Asia’s anti-Communist countries in general. Accordingly, in order to understand the political, economic, and cultural developments in South Korea since 1945, one cannot overlook the complex role of the United States in these processes. From the perspective of anti-Communist countries in East Asia, the United States has had many faces; it has been a “guardian,” an aggressor, and a tempter. If we can grasp the spectrum of these many faces, we might be able to construct “America” as a multidimensional entity. Its complex multifaceted nature was witnessed in South Korea, where responses to the United States have also been diverse. In order to comprehend both the real and imaginary relationships between South Korea and the United States, we must look at a wide range of paradoxical reactions. To this end, we need to evaluate several aspects of the multilayered relationship between these two countries. First, there is a fundamental structural relationship between the United States and South Korea concerning the political birth of the latter as a modern nation. -
Compared with the Popular Impression of Politics in Alberta and Saskatchewan, the Concept of “Manitoba” Remains Undeveloped
Political Culture in Manitoba Jared Wesley Department of Political Studies University of Manitoba [email protected] Paper for Presentation at: The Duff Roblin Professorship Conference on Manitoba Politics, Government and Policy in the 21st Century University of Manitoba November 21, 2008 Working Draft Comments Welcome Please do not cite without permission. Political Culture in Manitoba Jared Wesley Political Culture in Manitoba Introduction Compared with the popular impression of other Canadian provinces, Manitoba’s political culture remains undeveloped in the minds of many observers. Saskatchewan is home to the country’s collectivist, social democratic traditions, for instance, whereas Alberta is the bastion of Canadian populism, individualism, and Western alienation (Stewart and Archer 2000: 13; Marchildon 2005: 4). Even in the most trained minds, Manitoba enjoys no comparable identity. In the words of Rand Dyck (1996: 381), the author of a leading undergraduate textbook on Canadian provincial politics, Manitoba is a province without a distinctive political culture. If Manitobans have a self-image, it is probably one of a moderate, medium, diversified, and fairly prosperous but unspectacular province. Many value its ethnic heterogeneity; others, its intermediary position on federal- provincial affairs, interpreting east to east and vice versa.1 Dyck is not alone. Many define Manitoba by its ambiguous mediocrity, rather than any unique political personality. These conclusions are drawn quite easily. Manitoba is the “Keystone Province,” after all; it is the geographic centre of North America, the “Heart of the Continent,” and the buffer between the “Old” country of the east and Canada’s “New West.” Its population and economy are among the country’s most diverse, and both are of average size.